NOTE XL. Page 219. Our Author, with sufficient propriety, refers to the testimony of STEPHEN and of PAUL, in confirmation of Christ's ascension. Each of these highly-favoured individuals expressly declared, that he saw the exalted Redeemer. The validity of their testimony, however, doth not depend on the precise manner of their seeing him. Witsius appears to be decidedly of opinion, that, in both instances, their bodily eye-sight was miraculously strengthened, so that objects exhibited in the highest heaven became quite visible on the earth, to Stephen at Jerusalem, and to Paul on the way to Damascus. But is it not much more probable, on various accounts, that Jesus was presented to their view, by a visionary representation, similar to those which were made to Isaiah, Ezekiel, and the Apostle John? In this light the matter appeared to Doddridge; and Mr Andrew Swanston, in his excellent Lecture on Paul's conversion, though he does not expressly discuss this question, seems evidently to proceed upon the principle that Paul saw the Lord in a symbol or vision. disposed to think," says that truly evangelical and amiable writer, "that along with the spiritual light which at this time broke in upon the Apostle's mind, there was a certain visible effulgence, or manifestation of that light and glory in which the human nature of our Redeemer resides, and which he will communicate to the bodies of his saints at the resurrection." + Whether there is reason to conclude from what the Apostle states at the beginning of 2 Cor. xii. that he was literally caught up to heaven, we shall not here inquire. On this point, the reader may examine Whitby, who favours the opinion that Paul experienced "a real rapture." Macknight, too, has some judicious observations on the passage. NOTE XLI. Page 221. The testimony of the Apostle JOHN with regard to the reality of Christ's ascension, is no less justly appealed to, than that of Stephen and Paul. Yet the vision related in the first chapter of the Revelation would have suited the Author's purpose, more perfectly than that in the twelfth. In the five first verses of the 12th, there is an allusion indeed to the manner of our Saviour's birth, the persecution he met with in his infancy, the protection he experienced from his Family Expos. Vol. iii. Sect. 15. Note n. +Sermons and Lectures, by Mr Andrew Swanston, late Preacher of the Gospel, Vol. i. p. 220. Father, and the state of security and power at the right hand of God to which he was ultimately advanced. But, though these events are alluded to, the vision, beyond question, is prophetic, and refers to events posterior to the ascension of Christ. The "man-child” spoken of, verse 5th, is not to be understood of Christ personally, but of the spiritual seed of the church, (compare verse 17th ;) and his being caught up to God, and to his throne," has a reference to some striking display of Jehovah's special care for the offspring of the church. On this subject, see Durham,* and Dr Johnston.↑ "The woman," says Johnston, " signifies the Christian Church, as an organized and constituted church, consisting of a fixed system of doctrine, precepts, worship, and discipline, conformable to the sacred Scriptures of the New Testament. Her child signifies all those individual Christians, who, by their belief and obedience of these, are rendered the real votaries of that church. The first attempt of the Roman power should be, not to corrupt the Christian church, but to kill and destroy individual Christians, and these it should persecute in a very early period of the church. The church should produce a manly race, whom no danger should intimidate, and no sufferings depress. A race, who, at a distant period, should subdue all nations with a rod of iron, and who, upon the overthrow of the various kingdoms and nations mentioned in prophecy, shall reign triumphant on the earth."-This is a much more probable interpretation than that proposed by Bishop Newton, who considers Constantine as particularly intended by the man-child, because he escaped the many snares that were laid for him by Galerius, and was advanced to the imperial throne.‡ Those who wish to be acquainted with the different views which have been taken of the Dragon, and of the period to which this chapter refers, must consult the Authors who have written fully on the subject, as Faber, Fuller, and Culbertson. NOTE XLII. Page 227. John iii. 13. is a remarkable verse, and has attracted much attention. Some excellent Divines are of opinion, that the expression "No man hath ascended up to heaven"—or, as Campbell renders it, "None ascendeth into heaven"-is not to be understood of a local ascension at all, but to be interpreted figuratively, as denoting an intimate acquaintance with the Divine counsels and administration; Exposition of the Revelation by the Rev. James Durham, in loc. + A Commentary on the Revelation, by Dr Bryce Johnston, Vol. ii. pp. 1–15. Dissert. on the Prophecies, Vol. ii. Dis. 25. Analysis of the Rev. ch. 12. and in vindication of this sense, they refer to Deut. xxx. 11, 12. Rom. x. 6. and Prov. xxx. 4. But if a local ascension is intended, the expression, though in conformity with the prophetic style, it exhibits as past an event which was then future, relates, without doubt, to our Lord's ascending into heaven after his resurrection from the dead; and, as our Author suggests, the meaning may be, that Christ is the only person who ascends into heaven by his own power and his own merit. The Socinian notion of his actual ascent into heaven to receive full instruction in the will of God before he commenced his public ministry, is an absurd and unfounded fancy, which it is unnecessary here to refute. The last expression in the verse, 66 even the Son of man, who is in heaven," clearly intimates, that while Christ was on earth as the Son of man, he was at the same time in heaven as the Son of God. It may be compared with Acts iii. 15. xx. 28. and 1 Cor. ii. 8.t NOTE XLIII. Page 242. When Job says, "Upon my right hand rise the youth,” (Ch. xxx. 12.) he doubtless complains of the arrogant conduct of young men. But the Author's comment-" Youths not yet arrived at years of discretion, are not ashamed wantonly to prefer themselves to me," does not appear to express the precise meaning of the words. In the following part of the same verse, the afflicted patriarch immediately adds; " they push away my feet, and they raise up against me the ways of their destruction." The sense, therefore, seems to be, not merely that they preferred themselves to him, or seized the precedence; but that they assumed an attitude of presumptuous hostility, and aimed at his ruin. They may be said to rise on his right hand, because they attempted to disable his right hand, which is the principal seat of corporeal strength, and the chief instrument of active exertion; or rather, the expression may allude to the established forms of judicial procedure, in which it was customary for accusers to stand at the right hand of the pannel. See Psalm cix. 6. Zech. iii. 1. Our Author, nevertheless, adduces a sufficient number of passages to show that, at least amongst the Hebrews, the place on the right hand was deemed more honourable than that on the left. His il • See Guyse's Paraphrase and Note on the verse, and Doddridge's Par. on it, and Note d. See Whitby's Note on John iii. 13, and Dr Magee on the Atonement, Vol. i. Diss. 1. Pool's Synopsis, in loc. lustration of the terms by which our Saviour's present glory in heaven is expressed, is minute and satisfactory. Some useful observations on this topic may be found in Hurrion's Sermons.* NOTE XLIV. Page 257. That Christ is sometimes represented as taking possession of his celestial glory by his own authority, is sufficiently evident. Yet the original expression in Zech. vi. 13. which our Author renders, and he shall take the glory,† cannot perhaps be better rendered than in our common version-and he shall bear the glory. The term w> has many different shades of meaning; but none of its senses appears more radical than to bear, to sustain. It often signifies to raise, to lift up; and as Matthew Henry suggests, we might read here he shall lift up the glory, that is, he shall restore and advance the glory of Israel, which is now depressed. As the term not unfrequently means to take, to receive, our Author's rendering is certainly admissible. Nor does it seem to differ much from the turn given to the expression in the Latin version by Tremellius and Junius, where the clause is translated, Idemque reportaturus gloriam, i. e. " he shall procure, or obtain, the glory." The Messiah, by the great work of building the temple of the Lord, obtained for himself the diversified and unparalleled glories of his exalted state. NOTE XLV. Page 258. The Author very properly ascribes the glory to which Christ is exalted as man and Mediator both to the justice and the grace of the Father. Our Lord had an unquestionable title to those honours to which he is advanced; and it is equally certain that in highly exalting him, the Father acted at once from infinite love to his Son, and from pure and boundless grace to the church. The expression in Philip. ii. 9. " He hath graciously given him, ixagirare, a name which is above every name"-seems most directly to refer to the Father's love for his dear Son, and to the benignity with which he conferred on him his glorious reward; but it perhaps alludes, also, to that grace towards perishing sinners, in which both the humiliation and exaltation of Christ originate. The words quoted by our Author from Isaiah xvi. 5. " In mercy, in grace, shall the throne be established,"§ seem hardly applicable "The Knowledge of Christ Glorified, pp. 91-125. + Et accipiet majestatem. + See Parkhurst's Hebrew Lexicon on this word. § Et stabilitus est in gratia, TD, thronus. to the subject. These words, it is granted, though they relate in the first instance to the throne of Hezekiah, have an ultimate reference to the throne of Christ. But the grace spoken of appears to be, not the grace of God shown to the prince, but the grace, or clemency, exercised by the prince, whose throne is established. Piscator, Cocceius, and some others, indeed, concur with Witsius, in applying the expression to the Divine favour and mercy; and in support of this interpretation, refer to 2 Sam. vii. 15. Ps. lxxxix. 35. Is. lv. 3. But Vitringa justly argues, that the Prophet seems to allude to Solomon's expression, Prov. xx. 28. " Mercy and truth preserve the king, and his throne is upholden by mercy"-that had he meant the Divine favour and grace, he would probably have expressly termed it the grace of Jehovah-that if the truth and righte ousness, mentioned in the following part of the verse, must necessarily be applied to the virtues discovered by the prince in his administration, it is most natural to consider the word grace as relating to another, and a most important and amiable excellence of the prince himself that, in fine, the benignity as well as integrity and justice of the king of Judah is brought forward as a motive to encourage the Moabites to submit to his sceptre.* NOTE XLVI. Page 275. In applying Heb. xii. 26. to the manifestation of the glory of Christ at his second coming, unless a mere accommodation of the expressions be intended, our Author appears to depart in some degree from his accustomed accuracy. That passage is no doubt quoted from Hag. ii. 6, 7. a prophecy which indisputably relates to the ap pearance of the Messiah, "the Desire of all nations," in the fulness of time, and to the wonderful changes effected amongst Jews and Gentiles by the introduction of the Christian economy. The Apostle has immediately in his eye the abolition of the ceremonial law, and the establishment of New Testament ordinances in its room. The shaking of heaven and earth is a metaphorical expression often made use of in Scripture, to denote the subversion of existing authorities and states, as in Is. xiii. 13. and Joel ii. 10. See Calvin, Owen, and Macknight, on Heb. xii. 26. Witsius himself elsewhere more correctly cites this passage with reference to the removal of the Mosaic ritual, and the establishment of the more durable institutions of the Gospel.+ See Vitringa in loc. + Diss. xix. sect. 22. 39. VOL. II. 3 Z. |